@@ -21,7 +21,7 @@ tagline: The Story of Ahiqar in its Syriac and Arabic Tradition
## Plot of the Ahiqar Story
The story of the sage Ahiqar is one of the most frequently edited and reworked stories in ancient Near Eastern literature. Ahiqar also appears in the apocryphal Book of Tobit. It describes how the childless Ahiqar, counsellor at the court of the Assyrian kings Sennacherib (reigned 705-681 BC) and Esarhaddon (reigned 681-669 BC), adopts and trains his nephew Nadan to succeed Ahiqar. However, it is Nadan himself who conspires against his uncle and attempts to kill him. Ahiqar escapes execution by trickery and emerges from hiding in time to solve a riddle has received by the Assyrian king from the Egyptian Pharaoh. As a result, his nephew is condemned to death; but Ahiqar, who is reinstated, has the opportunity to lecture Nadan on morality before his nephew dies.
The story of the sage Ahiqar is one of the most frequently edited and reworked stories in ancient Near Eastern literature. Ahiqar also appears in the apocryphal Book of Tobit. It describes how the childless Ahiqar, counsellor at the court of the Assyrian kings Sennacherib (reigned 705-681 BC) and Esarhaddon (reigned 681-669 BC), adopts and trains his nephew Nadan to succeed Ahiqar. However, it is Nadan himself who conspires against his uncle and attempts to kill him. Ahiqar escapes execution by trickery and, hidden away, appears in time to solve a riddle that the Assyrian king received from the Egyptian Pharaoh. As a result, his nephew is condemned to death; but Ahiqar, who is reinstated, has the opportunity to lecture Nadan on morality before his nephew dies.
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@@ -31,7 +31,7 @@ The story of Ahiqar spread beyond the Middle East. The oldest source is an Arama
The extensive Syriac and Arabic versions played a central role in the transmission of the (originally Aramaic) material into other languages and literary traditions. The last attempt so far to compile a reasonably comprehensive account of the tradition of the Ahiqar’s stories was made more than a hundred years ago by F. C. Conybeare et al. in 1913, but the study does not include all known textual witnesses. As for the Aramaic version, several publications have appeared since then, making it easily accessible. Despite the fundamental importance of the Syriac and Arabic versions, reliable textual editions are still lacking. The aim of the project is to fill this gap by providing a textual and literary analysis of the Syriac and Arabic versions of the Ahiqar tradition in digital form. in order to establish the material and technical basis for further research on the other versions.
To this end, the main textual witnesses of the Syriac and Arabic versions have been identified, transcribed, and translated. The names of persons, places, motifs, and biblical references have also been marked. A brief description of the manuscripts has been added, together with a list of relevant publications. Several of these manuscripts bear characteristics of the scribe's own dialect of Syriac (especially with regard to vocalization and spirantization). Only those phenomena that can be described as gross errors have been corrected (in terms of orthography and content).
To this end, the main textual witnesses of the Syriac and Arabic versions have been identified, transcribed, and translated. The names of persons, places, motifs, and biblical references have also been marked. A brief description of the manuscripts has been added, together with a list of relevant publications. Several of these manuscripts exhibit characteristics of the scribe's own dialect of Syriac (especially regarding vocalization and spirantization). Only those phenomena that can be described as gross errors have been corrected (in terms of orthography and content).
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